禅仏教における呼吸の調節

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Sakyamuni eventually denied Appana-kajhana (No-breathing Zen) which hinders the inhaling and exhaling of breath through one's mouth and nose. When calming and purifying one's mind, then entering meditation, he teaches a special state to concentrate on inhalation (ana) and exhalation (apana) of breath with deepest attention; Anapana-sati. There are six stages for the practice of Anapana-sati. T'ien-t'ai Chih-i (538-597) named these six stages as the "Lu Miao Fa Meng" (the six entrances to enlightenment). Furthermore, T'ien-T'ai pointed to four kinds of breath. "Hsi" is the right way of breathing and he concludes, "It is important for the regulation of breath to be natural." Zen master Dogen (1200-1253) says that inhalation and exhalation are neither long nor short. It is [the method of] the Greater Vehicle, but it is different from the Lesser Vehicle; it is not the Lesser Vehicle, but it is different from the Greater Vehicle. The breath-regulation in the Greater and Lesser Vehicles, and the difference between the long breath and short breath are no longer problems. Transcending such matter, he rather mentions his view with regards to "sloughing off body and mind naturally" and "No-thinking." Respiratory changes during zazen through breath regulation indicates a lowered metabolism. The practice of zazen consists of three subjects: Cho-shin (body-regulation); Cho-soku (breath-regulation); Cho-jin (mind-regulation): These three subjects are very closely related to each other. "No-thinking" which harmonizes body, breath and mind, then forms a harmonious whole. Thereby, we are able to contemplate the real existence of changeful things. The significance of Anapana-sati exists in this point.

著者

茅原正
駒澤大学文学部

禅仏教における呼吸の調節

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